mh_parser/vol_split/40 - Matthew/Chapter 17.xml

<div2 id="Matt.xviii" n="xviii" next="Matt.xix" prev="Matt.xvii" progress="19.86%" title="Chapter XVII">
<h2 id="Matt.xviii-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xviii-p0.2">CHAP. XVII.</h3>
<p class="intro" id="Matt.xviii-p1">In this chapter we have, I. Christ in his pomp and
glory transfigured, <scripRef id="Matt.xviii-p1.1" osisRef="Bible:Matt.17.1-Matt.17.3" parsed="|Matt|17|1|17|3" passage="Mt 17:1-3">ver.
1-13</scripRef>. II. Christ in his power and grace, casting the
devil out of a child, <scripRef id="Matt.xviii-p1.2" osisRef="Bible:Matt.17.14-Matt.17.21" parsed="|Matt|17|14|17|21" passage="Mt 17:14-21">ver.
14-21</scripRef>. And, III. Christ in his poverty and great
humiliation, 1. Foretelling his own sufferings, <scripRef id="Matt.xviii-p1.3" osisRef="Bible:Matt.17.22-Matt.17.23" parsed="|Matt|17|22|17|23" passage="Mt 17:22,23">ver. 22, 23</scripRef>. 2. Paying tribute, <scripRef id="Matt.xviii-p1.4" osisRef="Bible:Matt.17.24-Matt.17.27" parsed="|Matt|17|24|17|27" passage="Mt 17:24-27">ver. 24-27</scripRef>. So that here is
Christ, the Brightness of his Father's glory, by himself purging
our sins, paying our debts, and destroying for us him that had the
power of death, that is, the devil. Thus were the several
indications of Christ's gracious intentions admirable
interwoven.</p>
<scripCom id="Matt.xviii-p1.5" osisRef="Bible:Matt.17" parsed="|Matt|17|0|0|0" passage="Mt 17" type="Commentary"/>
<scripCom id="Matt.xviii-p1.6" osisRef="Bible:Matt.17.1-Matt.17.13" parsed="|Matt|17|1|17|13" passage="Mt 17:1-13" type="Commentary"/><div class="Commentary" id="Bible:Matt.17.1-Matt.17.13">
<h4 id="Matt.xviii-p1.7">The Transfiguration of
Christ.</h4>
<p class="passage" id="Matt.xviii-p2">1 And after six days Jesus taketh Peter, James,
and John his brother, and bringeth them up into a high mountain
apart,   2 And was transfigured before them: and his face did
shine as the sun, and his raiment was white as the light.   3
And, behold, there appeared unto them Moses and Elias talking with
him.   4 Then answered Peter, and said unto Jesus, Lord, it is
good for us to be here: if thou wilt, let us make here three
tabernacles; one for thee, and one for Moses, and one for Elias.
  5 While he yet spake, behold, a bright cloud overshadowed
them: and behold a voice out of the cloud, which said, This is my
beloved Son, in whom I am well pleased; hear ye him.   6 And
when the disciples heard <i>it,</i> they fell on their face, and
were sore afraid.   7 And Jesus came and touched them, and
said, Arise, and be not afraid.   8 And when they had lifted
up their eyes, they saw no man, save Jesus only.   9 And as
they came down from the mountain, Jesus charged them, saying, Tell
the vision to no man, until the Son of man be risen again from the
dead.   10 And his disciples asked him, saying, Why then say
the scribes that Elias must first come?   11 And Jesus
answered and said unto them, Elias truly shall first come, and
restore all things.   12 But I say unto you, That Elias is
come already, and they knew him not, but have done unto him
whatsoever they listed. Likewise shall also the Son of man suffer
of them.   13 Then the disciples understood that he spake unto
them of John the Baptist.</p>
<p class="indent" id="Matt.xviii-p3">We have here the story of Christ's
transfiguration; he had said that the <i>Son of man should</i>
shortly <i>come in his kingdom,</i> with which promise all the
three evangelists industriously connect this story; as if Christ's
transfiguration were intended for a specimen and an earnest of the
kingdom of Christ, and of that light and love of his, which therein
appears to his select and sanctified ones. Peter speaks of this as
<i>the power and coming of our Lord Jesus</i> (<scripRef id="Matt.xviii-p3.1" osisRef="Bible:2Pet.1.16" parsed="|2Pet|1|16|0|0" passage="2Pe 1:16">2 Pet. i. 16</scripRef>); because it was an emanation of
his power, and a previous notice of his coming, which was fitly
introduced by such prefaces.</p>
<p class="indent" id="Matt.xviii-p4">When Christ was here in his humiliation,
though his state, in the main, was a state of abasement and
afflictions, there were some glimpses of his glory intermixed, that
he himself might be the more encouraged in his sufferings, and
others the less offended. His birth, his baptism, his temptation,
and his death, were the most remarkable instances of his
humiliation; and these were each of them attended with some signal
points of glory, and the smiles of heaven. But the series of his
public ministry being a continued humiliation, here, just in the
midst of that, comes in this discovery of his glory. As, now that
he is in heaven, he has his condescensions, so, when he was on
earth, he had his advancements.</p>
<p class="indent" id="Matt.xviii-p5">Now concerning Christ's transfiguration,
observe,</p>
<p class="indent" id="Matt.xviii-p6">I. The circumstances of it, which are here
noted, <scripRef id="Matt.xviii-p6.1" osisRef="Bible:Matt.17.1" parsed="|Matt|17|1|0|0" passage="Mt 17:1"><i>v.</i> 1</scripRef>.</p>
<p class="indent" id="Matt.xviii-p7">1. The time; <i>six days</i> after he had
the solemn conference with his disciples, <scripRef id="Matt.xviii-p7.1" osisRef="Bible:Matt.16.21" parsed="|Matt|16|21|0|0" passage="Mt 16:21"><i>ch.</i> xvi. 21</scripRef>. St. Luke saith, <i>It was
about eight days after,</i> six whole days intervening, and this
the eighth day, that day seven-night. Nothing is recorded to be
said or done by our Lord Jesus for six days before his
transfiguration; thus, before some great appearances, <i>there was
silence in heaven for the space of half an hour,</i> <scripRef id="Matt.xviii-p7.2" osisRef="Bible:Rev.8.1" parsed="|Rev|8|1|0|0" passage="Re 8:1">Rev. viii. 1</scripRef>. <i>Then</i> when Christ
seems to be doing nothing for his church, expect, ere long,
something more than ordinary.</p>
<p class="indent" id="Matt.xviii-p8">2. The place; it was <i>on top of a high
mountain apart.</i> Christ chose a mountain, (1.) As a secret
place. He went apart; for though a city upon a hill can hardly be
hid, two or three persons upon a hill can hardly be found;
therefore their private oratories were commonly on mountains.
Christ chose a retired place to be transfigured in, because his
appearing publicly in his glory was not agreeable to his present
state; and thus he would show his humility, and teach us that
privacy much befriends our communion with God. Those that would
maintain intercourse with Heaven, must frequently withdraw from the
converse and business of this world; and they will find themselves
never less alone than when alone, for the Father is with them. (2.)
Though a sublime place, elevated above things below. Note, Those
that would have a transforming fellowship with God, must not only
retire, but ascend; lift up their hearts, and <i>seek things
above.</i> The call is, <i>Come up hither,</i> <scripRef id="Matt.xviii-p8.1" osisRef="Bible:Rev.4.1" parsed="|Rev|4|1|0|0" passage="Re 4:1">Rev. iv. 1</scripRef>.</p>
<p class="indent" id="Matt.xviii-p9">3. The witnesses of it. He took with him
Peter and James and John. (1.) He took three, a competent number to
testify what they should see; for <i>out of the mouth of two or
three witnesses shall every word be established.</i> Christ makes
his appearances certain enough, but not too common; <i>not to all
the people, but to witnesses</i> (<scripRef id="Matt.xviii-p9.1" osisRef="Bible:Acts.10.41" parsed="|Acts|10|41|0|0" passage="Ac 10:41">Acts
x. 41</scripRef>), that they might be blessed, who have not seen,
and yet have believed. (2.) He took these three because they were
the chief of his disciples, the first three of the worthies of the
Son of David; probably they excelled in gifts and graces; they were
Christ's favourites, singled out to be the witnesses of his
retirements. They were present when he raised the damsel to life,
<scripRef id="Matt.xviii-p9.2" osisRef="Bible:Mark.5.37" parsed="|Mark|5|37|0|0" passage="Mk 5:37">Mark v. 37</scripRef>. They were
afterward to be the witnesses of his agony, and this was to prepare
them for that. Note, A sight of Christ's glory, while we are here
in this world, is a good preparative for our sufferings with him,
as these are preparatives for the sight of his glory in the other
world. Paul, who had abundance of trouble, had abundance of
revelations.</p>
<p class="indent" id="Matt.xviii-p10">II. The manner of it (<scripRef id="Matt.xviii-p10.1" osisRef="Bible:Matt.17.2" parsed="|Matt|17|2|0|0" passage="Mt 17:2"><i>v.</i> 2</scripRef>); <i>He was transfigured before
them.</i> The substance of his body remained the same, but the
accidents and appearances of it were greatly altered; he was not
turned into a spirit, but his body, which had appeared in weakness
and dishonour, now appeared in power and glory. <i>He was
transfigured,</i> <b><i>metamorphothe</i></b>—<i>he was
metamorphosed.</i> The profane poets amused and abused the world
with idle extravagant stories of metamorphoses, especially the
metamorphoses of their gods, such as were disparaging and
diminishing to them, equally false and ridiculous; to these some
think Peter has an eye, when, being about to mention this
transfiguration of Christ, he saith, <i>We have not followed
cunningly devised fables when we made it known unto you,</i>
<scripRef id="Matt.xviii-p10.2" osisRef="Bible:2Pet.1.16" parsed="|2Pet|1|16|0|0" passage="2Pe 1:16">2 Pet. i. 16</scripRef>. Christ was
both God and man; but, in the days of his flesh, he took on him the
<i>form of a servant</i>—<b><i>morphen doulou</i></b>, <scripRef id="Matt.xviii-p10.3" osisRef="Bible:Phil.2.7" parsed="|Phil|2|7|0|0" passage="Php 2:7">Phil. ii. 7</scripRef>. He drew a veil over the
glory of his godhead; but now, in his transfiguration, he put by
that veil, appeared <b><i>en morphe theou</i></b>—in the form of
God (<scripRef id="Matt.xviii-p10.4" osisRef="Bible:Phil.2.6" parsed="|Phil|2|6|0|0" passage="Php 2:6">Phil. ii. 6</scripRef>), and gave
his disciples a glimpse of his glory, which could not but change
his form.</p>
<p class="indent" id="Matt.xviii-p11">The great truth which we declare, is, that
<i>God is light</i> (<scripRef id="Matt.xviii-p11.1" osisRef="Bible:1John.1.5" parsed="|1John|1|5|0|0" passage="1Jo 1:5">1 John i.
5</scripRef>), <i>dwells in the light</i> (<scripRef id="Matt.xviii-p11.2" osisRef="Bible:1Tim.6.16" parsed="|1Tim|6|16|0|0" passage="1Ti 6:16">1 Tim. vi. 16</scripRef>), <i>covers himself with
light,</i> <scripRef id="Matt.xviii-p11.3" osisRef="Bible:Ps.104.2" parsed="|Ps|104|2|0|0" passage="Ps 104:2">Ps. civ. 2</scripRef>. And
therefore when Christ would appear in the <i>form of God,</i> he
appeared <i>in light,</i> the most glorious of all visible beings,
the first-born of the creation, and most nearly resembling the
eternal Parent. Christ is <i>the Light;</i> while he was in the
world, he <i>shined in darkness,</i> and therefore <i>the world
knew him not</i> (<scripRef id="Matt.xviii-p11.4" osisRef="Bible:John.1.5 Bible:John.1.10" parsed="|John|1|5|0|0;|John|1|10|0|0" passage="Joh 1:5,10">John i. 5,
10</scripRef>); but, at this time, that Light shined out of the
darkness.</p>
<p class="indent" id="Matt.xviii-p12">Now his transfiguration appeared in two
things:</p>
<p class="indent" id="Matt.xviii-p13">1. <i>His face did shine as the sun.</i>
The face is the principal part of the body, by which we are known;
therefore such a brightness was put on Christ's face, that face
which afterward <i>he hid not from shame and spitting.</i> It shone
as the sun when he goes forth in his strength, so clear, so bright;
for he is the Sun of righteousness, the Light of the world. The
face of Moses shone but as the moon, with a borrowed reflected
light, but Christ's shone as the sun, with an innate inherent
light, which was the more sensibly glorious, because it suddenly
broke out, as it were, from behind a black cloud.</p>
<p class="indent" id="Matt.xviii-p14">2. <i>His raiment was white as the
light.</i> All his body was altered, as his face was; so that beams
of light, darting from every part through his clothes, made them
white and glittering. The shining of the face of Moses was so weak,
that it could easily be concealed by a thin veil; but such was the
glory of Christ's body, that his clothes were enlightened by
it.</p>
<p class="indent" id="Matt.xviii-p15">III. The companions of it. He will come, at
last, <i>with ten thousands of his saints;</i> and, as a specimen
of that, there now <i>appeared unto them Moses and Elias talking
with him,</i> <scripRef id="Matt.xviii-p15.1" osisRef="Bible:Matt.17.3" parsed="|Matt|17|3|0|0" passage="Mt 17:3"><i>v.</i> 3</scripRef>.
Observe, 1. There were glorified saints attending him, that, when
there were <i>three to bear record on earth,</i> Peter, James, and
John, there might be some to bear record from heaven too. Thus here
was a lively resemblance of Christ's kingdom, which is made up of
saints in heaven and saints on earth, and to which belong <i>the
spirits of just men made perfect.</i> We see here, that they who
are fallen asleep in Christ are not perished, but exist in a
separate state, and shall be forthcoming when there is occasion. 2.
These two were Moses and Elias, men very eminent in their day. They
had both fasted forty days and forty nights, as Christ did, and
wrought other miracles, and were both remarkable at their going out
of the world as well as in their living in the world. Elias was
carried to heaven in a fiery chariot, and died not. The body of
Moses was never found, possibly it was preserved from corruption,
and reserved for this appearance. The Jews had great respect for
the memory of Moses and Elias, and therefore they came to witness
of him, they came to carry tidings concerning him to the upper
world. In them the law and the prophets honoured Christ, and bore
testimony to him. Moses and Elias appeared to the disciples; they
saw them, and heard them talk, and, either by their discourse or by
information from Christ, they knew them to be Moses and Elias;
glorified saints shall know one another in heaven. They talked with
Christ. Note, Christ has communion with the blessed, and will be no
stranger to any of the members of that glorified corporation.
Christ was now to be sealed in his prophetic office, and therefore
these two great prophets were fittest to attend him, as
transferring all their honour and interest to him; for <i>in these
last days God speaks to us by his Son,</i> <scripRef id="Matt.xviii-p15.2" osisRef="Bible:Heb.1.1" parsed="|Heb|1|1|0|0" passage="Heb 1:1">Heb. i. 1</scripRef>.</p>
<p class="indent" id="Matt.xviii-p16">IV. The great pleasure and satisfaction
that the disciples took in the sight of Christ's glory. Peter, as
usual, spoke for the rest; <i>Lord, it is good for us to be
here.</i> Peter here expresses,</p>
<p class="indent" id="Matt.xviii-p17">1. The delight they had in this converse;
<i>Lord, it is good to be here.</i> Though upon a high mountain,
which we may suppose rough and unpleasant, bleak and cold, yet
<i>it is good to be here.</i> He speaks the sense of his
fellow-disciples; It is good not only for <i>me,</i> but for
<i>us.</i> He did not covet to monopolize this favour, but gladly
takes them in. He saith this to Christ. Pious and devout affections
love to pour out themselves before the Lord Jesus. The soul that
loves Christ, and loves to be with him, loves to go and tell him
so; <i>Lord, it is good for us to be here.</i> This intimates a
thankful acknowledgment of his kindness in admitting them to this
favour. Note, Communion with Christ is the delight of Christians.
All the disciples of the Lord Jesus reckon it is good for them to
be with him in the holy mount. It is good to be here where Christ
is, and whither he brings us along with him by his appointment; it
is good to be here, retired and alone with Christ; to be here,
where we may behold the beauty of the Lord Jesus, <scripRef id="Matt.xviii-p17.1" osisRef="Bible:Ps.27.4" parsed="|Ps|27|4|0|0" passage="Ps 27:4">Ps. xxvii. 4</scripRef>. It is pleasant to hear
Christ compare notes with Moses and the prophets, to see how all
the institutions of the law, and all the predictions of the
prophets, pointed at Christ, and were fulfilled in him.</p>
<p class="indent" id="Matt.xviii-p18">2. The desire they had of the continuance
of it; <i>Let us make here three tabernacles.</i> There was in
this, as in many other of Peter's sayings, a mixture of weakness
and of goodwill, more zeal than discretion.</p>
<p class="indent" id="Matt.xviii-p19">(1.) Here was a zeal for this converse with
heavenly things, a laudable complacency in the sight they had of
Christ's glory. Note, Those that by faith <i>behold the beauty of
the Lord</i> in his house, cannot but desire to <i>dwell there all
the days of their life.</i> It is good having a nail in God's holy
place (<scripRef id="Matt.xviii-p19.1" osisRef="Bible:Ezra.9.8" parsed="|Ezra|9|8|0|0" passage="Ezr 9:8">Ezra ix. 8</scripRef>), a
constant abode; to be in holy ordinances as a man at home, not as a
wayfaring man. Peter thought this mountain was a fine spot of
ground to build upon, and he was for making tabernacles there; as
Moses in the wilderness made a tabernacle for the Shechinah, or
divine glory.</p>
<p class="indent" id="Matt.xviii-p20">It argued great respect for his Master and
the heavenly guests, with some commendable forgetfulness of himself
and his fellow-disciples, that he would have tabernacles for
Christ, and Moses, and Elias, but none for himself. He would be
content to lie in the open air, on the cold ground, in such good
company; if his Master have but where to lay his head, no matter
whether he himself has or no.</p>
<p class="indent" id="Matt.xviii-p21">(2.) Yet in this zeal he betrayed a great
deal of weakness and ignorance. What need had Moses and Elias of
tabernacles? They belonged to that blessed world, <i>where they
hunger no more, nor doth the sun light upon them.</i> Christ had
lately foretold his sufferings, and bidden his disciples expect the
like; Peter forgets this, or, to prevent it, will needs be building
tabernacles in the mount of glory, out of the way of trouble. Still
he harps upon, <i>Master, spare thyself,</i> though he had been so
lately checked for it. Note, There is a proneness in good men to
expect the crown without the cross. Peter was for laying hold of
this as the prize, though he had not yet fought his fight, nor
finished his course, as those other disciples, <scripRef id="Matt.xviii-p21.1" osisRef="Bible:Matt.20.21" parsed="|Matt|20|21|0|0" passage="Mt 20:21"><i>ch.</i> xx. 21</scripRef>. We are out in our aim, if
we look for a heaven here upon earth. It is not for strangers and
pilgrims (such as we are in our best circumstances in this world),
to talk of building, or to expect a continuing city.</p>
<p class="indent" id="Matt.xviii-p22">Yet it is some excuse for the incongruity
of Peter's proposal, not only that <i>he knew not what he said</i>
(<scripRef id="Matt.xviii-p22.1" osisRef="Bible:Luke.9.33" parsed="|Luke|9|33|0|0" passage="Lu 9:33">Luke ix. 33</scripRef>), but also that
he submitted the proposal to the wisdom of Christ; <i>If thou wilt,
let us make tabernacles.</i> Note, Whatever tabernacles we propose
to make to ourselves in this world, we must always remember to ask
Christ's leave.</p>
<p class="indent" id="Matt.xviii-p23">Now to this which Peter said, there was no
reply made; the disappearing of the glory would soon answer it.
They that promise themselves great things on earth will soon be
undeceived by their own experience.</p>
<p class="indent" id="Matt.xviii-p24">V. The glorious testimony which God the
Father gave to our Lord Jesus, in which <i>he received from him
honour and glory</i> (<scripRef id="Matt.xviii-p24.1" osisRef="Bible:2Pet.1.17" parsed="|2Pet|1|17|0|0" passage="2Pe 1:17">2 Pet. i.
17</scripRef>), when <i>there came this voice from the excellent
glory.</i> This was like proclaiming the titles of honour or the
royal style of a prince, when, at his coronation, he appears in his
robes of state; and be it known, to the comfort of mankind, the
royal style of Christ is taken from his mediation. Thus, in vision,
he appeared with a rainbow, the seal of the covenant, about his
throne (<scripRef id="Matt.xviii-p24.2" osisRef="Bible:Rev.4.3" parsed="|Rev|4|3|0|0" passage="Re 4:3">Rev. iv. 3</scripRef>); for it
is his glory to be our Redeemer.</p>
<p class="indent" id="Matt.xviii-p25">Now concerning this testimony from heaven
to Christ, observe.</p>
<p class="indent" id="Matt.xviii-p26">1. How it came, and in what manner it was
introduced.</p>
<p class="indent" id="Matt.xviii-p27">(1.) There was a cloud. We find often in
the Old Testament, that a cloud was the visible token of God's
presence; he came down upon mount Sinai in a cloud (<scripRef id="Matt.xviii-p27.1" osisRef="Bible:Exod.19.9" parsed="|Exod|19|9|0|0" passage="Ex 19:9">Exod. xix. 9</scripRef>), and so to Moses,
<scripRef id="Matt.xviii-p27.2" osisRef="Bible:Exod.34.5 Bible:Num.11.25" parsed="|Exod|34|5|0|0;|Num|11|25|0|0" passage="Ex 34:5,nu 11:25">Exod. xxxiv. 5; Num. xi.
25</scripRef>. He took possession of the tabernacle in a cloud, and
afterwards of the temple; where Christ was in his glory, the temple
was, and there God showed himself present. We know not the
balancing of the clouds, but we know that much of the intercourse
and communication between heaven and earth is maintained by them.
By the clouds vapours <i>as</i>cend, and rains <i>des</i>cend;
therefore God is said to make <i>the clouds his chariots;</i> so he
did here when he descended upon this mount.</p>
<p class="indent" id="Matt.xviii-p28">(2.) It was a bright cloud. Under the law
it was commonly a thick and dark cloud that God made the token of
his presence; he came down upon mount Sinai in a thick cloud
(<scripRef id="Matt.xviii-p28.1" osisRef="Bible:Exod.19.16" parsed="|Exod|19|16|0|0" passage="Ex 19:16">Exod. xix. 16</scripRef>), and said
he would <i>dwell in thick darkness;</i> see <scripRef id="Matt.xviii-p28.2" osisRef="Bible:1Kgs.8.12" parsed="|1Kgs|8|12|0|0" passage="1Ki 8:12">1 Kings viii. 12</scripRef>. But <i>we are now come, not
to the mount that was covered with thick blackness and darkness</i>
(<scripRef id="Matt.xviii-p28.3" osisRef="Bible:Heb.12.18" parsed="|Heb|12|18|0|0" passage="Heb 12:18">Heb. xii. 18</scripRef>), but to the
mount that is crowned with a bright cloud. Both the Old-Testament
and the New-Testament dispensation had tokens of God's presence;
but that was a dispensation of darkness, and terror, and bondage,
this of light, love, and liberty.</p>
<p class="indent" id="Matt.xviii-p29">(3.) It overshadowed them. This cloud was
intended to break the force of that great light which otherwise
would have overcome the disciples, and have been intolerable; it
was like the veil which Moses put upon his face when it shone. God,
in manifesting himself to his people, considers their frame. This
cloud was to their eyes as parables to their understandings, to
convey spiritual things by things sensible, as they were able to
bear them.</p>
<p class="indent" id="Matt.xviii-p30">(4.) <i>There came a voice out of the
cloud,</i> and it was the voice of God, who now, as of old,
<i>spake in the cloudy pillar,</i> <scripRef id="Matt.xviii-p30.1" osisRef="Bible:Ps.99.7" parsed="|Ps|99|7|0|0" passage="Ps 99:7">Ps.
xcix. 7</scripRef>. Here was no thunder, or lightning, or voice of
a trumpet, as there was when the law was given by Moses, but only a
voice, a still small voice, and that not ushered in with a strong
wind, or an earthquake, or fire, as when God spake to Elias,
<scripRef id="Matt.xviii-p30.2" osisRef="Bible:1Kgs.19.11-1Kgs.19.12" parsed="|1Kgs|19|11|19|12" passage="1Ki 19:11,12">1 Kings xix. 11, 12</scripRef>.
Moses then and Elias were witnesses, that <i>in these last days God
hath spoken to us by his Son,</i> in another way than he spoke
formerly to them. This voice came from the excellent glory
(<scripRef id="Matt.xviii-p30.3" osisRef="Bible:2Pet.1.17" parsed="|2Pet|1|17|0|0" passage="2Pe 1:17">2 Pet. i. 17</scripRef>), the glory
which excelleth, in comparison of which the former had no glory;
though the excellent glory was clouded, yet thence came a voice,
for <i>faith comes by hearing.</i></p>
<p class="indent" id="Matt.xviii-p31">2. What this testimony from heaven was;
<i>This is my beloved Son, hear ye him.</i> Here we have,</p>
<p class="indent" id="Matt.xviii-p32">(1.) The great gospel mystery revealed;
<i>This is my beloved Son, in whom I am well pleased.</i> This was
the very same that was spoken from heaven at his baptism (<scripRef id="Matt.xviii-p32.1" osisRef="Bible:Matt.3.17" parsed="|Matt|3|17|0|0" passage="Mt 3:17"><i>ch.</i> iii. 17</scripRef>); and it was the
best news that ever came from heaven to earth since man sinned. It
is to the same purport with that great doctrine (<scripRef id="Matt.xviii-p32.2" osisRef="Bible:2Cor.5.19" parsed="|2Cor|5|19|0|0" passage="2Co 5:19">2 Cor. v. 19</scripRef>), <i>That God was in Christ,
reconciling the world unto himself.</i> Moses and Elias were great
men, and favourites of Heaven, yet they were but servants, and
servants that God was not always well pleased in; for Moses spoke
unadvisedly, and Elias was a man subject to passions; but Christ is
<i>a Son,</i> and in him God was always well pleased. Moses and
Elias were sometimes instruments of reconciliation between God and
Israel; Moses was a great intercessor, and Elias a great reformer;
but in Christ God is reconciling the world; his intercession is
more prevalent than that of Moses, and his reformation more
effectual than that of Elias.</p>
<p class="indent" id="Matt.xviii-p33">This repetition of the same voice that came
from heaven at his baptism was no vain repetition; but, like the
doubling of Pharaoh's dream, was to show the thing was established.
What God hath thus spoken once, yea twice, no doubt he will stand
to, and he expects we should take notice of it. It was spoken at
his baptism, because then he was entering upon his temptation, and
his public ministry; and now it was repeated, because he was
entering upon his sufferings, which are to be dated from hence; for
now, and not before, he began to foretel them, and immediately
after his transfiguration it is said (<scripRef id="Matt.xviii-p33.1" osisRef="Bible:Luke.9.51" parsed="|Luke|9|51|0|0" passage="Lu 9:51">Luke ix. 51</scripRef>), that <i>the time was come that
he should be received up;</i> this therefore was then repeated, to
arm him against the terror, and his disciples against the offence,
of the cross. When sufferings begin to abound, consolations are
given in more abundantly, <scripRef id="Matt.xviii-p33.2" osisRef="Bible:2Cor.1.5" parsed="|2Cor|1|5|0|0" passage="2Co 1:5">2 Cor. i.
5</scripRef>.</p>
<p class="indent" id="Matt.xviii-p34">(2.) The great gospel duty required, and it
is the condition of our benefit by Christ; <i>Hear ye him.</i> God
is well pleased with none in Christ but those that hear him. It is
not enough to give him the hearing (what will that avail us?) but
we must hear him and believe him, as the great Prophet and Teacher;
hear him, and be ruled by him, as the great Prince and Lawgiver;
hear him, and heed him. Whoever would know the mind of God, must
hearken to Jesus Christ; for by him God has in these last days
spoken to us. This voice from heaven has made all the sayings of
Christ as authentic as if they had been thus spoken out of a cloud.
God does here, as it were, turn us over to Christ for all the
revelations of his mind; and it refers to that prediction
concerning <i>the Prophet God would raise up like unto Moses</i>
(<scripRef id="Matt.xviii-p34.1" osisRef="Bible:Deut.18.18" parsed="|Deut|18|18|0|0" passage="De 18:18">Deut. xviii. 18</scripRef>); <i>him
shall ye hear.</i></p>
<p class="indent" id="Matt.xviii-p35">Christ now appeared in glory; and the more
we see of Christ's glory, the more cause we shall see to hearken to
him: but the disciples were gazing on that glory of his which they
saw; they are therefore bid not to look at him, but to hear him.
Their sight of his glory was soon intercepted by the cloud, but
their business was to hear him. We walk <i>by faith,</i> which
<i>comes by hearing,</i> not <i>by sight,</i> <scripRef id="Matt.xviii-p35.1" osisRef="Bible:2Cor.5.7" parsed="|2Cor|5|7|0|0" passage="2Co 5:7">2 Cor. v. 7</scripRef>.</p>
<p class="indent" id="Matt.xviii-p36">Moses and Elias were now with him; the law
and the prophets; hitherto it was said, <i>Hear them,</i> <scripRef id="Matt.xviii-p36.1" osisRef="Bible:Luke.16.29" parsed="|Luke|16|29|0|0" passage="Lu 16:29">Luke xvi. 29</scripRef>. The disciples were
ready to equal them with Christ, when they must have tabernacles
for them as well as for him. They had been talking with Christ, and
probably the disciples were very desirous to know what they said,
and to hear something more from them; No, saith God, <i>hear
him,</i> and that is enough; him, and not Moses and Elias, who were
present, and whose silence gave consent to this voice; they had
nothing to say to the contrary; whatever interest they had in the
world as prophets, they were willing to see it all transferred to
Christ, that in <i>all things he might have the pre-eminence.</i>
Be not troubled that Moses and Elias make so short a stay with you;
hear Christ, and you will not want them.</p>
<p class="indent" id="Matt.xviii-p37">IV. The fright which the disciples were put
into by this voice, and the encouragement Christ gave them.</p>
<p class="indent" id="Matt.xviii-p38">1. The disciples <i>fell on their faces,
and were sore afraid.</i> The greatness of the light, and the
surprise of it, might have a natural influence upon them, to
dispirit them. But that was not all, ever since man sinned, and
heard God's voice in the garden, extraordinary appearances of God
have ever been terrible to man, who, knowing he has no reason to
expect any good, has been afraid to hear any thing immediately from
God. Note, even then when <i>fair weather</i> comes <i>out of the
secret place,</i> yet <i>with God</i> is <i>terrible majesty,</i>
<scripRef id="Matt.xviii-p38.1" osisRef="Bible:Job.37.22" parsed="|Job|37|22|0|0" passage="Job 37:22">Job xxxvii. 22</scripRef>. See what
dreadful work <i>the voice of the Lord makes,</i> <scripRef id="Matt.xviii-p38.2" osisRef="Bible:Ps.29.4" parsed="|Ps|29|4|0|0" passage="Ps 29:4">Ps. xxix. 4</scripRef>. It is well for us that
God speaks to us by men like ourselves, whose terror shall not make
us afraid.</p>
<p class="indent" id="Matt.xviii-p39">2. Christ graciously raised them up with
abundance of tenderness. Note, The glories and advancements of our
Lord Jesus do not at all lessen his regard to, and concern for, his
people that are compassed about with infirmity. It is comfortable
to think, that now, in his exalted state, he has a compassion for,
and condescends to, the meanest true believer. Observe here, (1.).
What he did; <i>he came, and touched them.</i> His approaches
banished their fears; and when they apprehended that they were
apprehended of Christ, there needed no more to make them easy.
Christ laid his right hand upon John is a like case, and upon
Daniel, <scripRef id="Matt.xviii-p39.1" osisRef="Bible:Rev.1.17 Bible:Dan.8.18 Bible:Dan.10.18" parsed="|Rev|1|17|0|0;|Dan|8|18|0|0;|Dan|10|18|0|0" passage="Re 1:17,Da 8:18,10:18">Rev. i. 17; Dan.
viii. 18; x. 18</scripRef>. Christ's touches were often healing,
and here they were strengthening and comforting. (2.) What he said;
<i>Arise, and be not afraid.</i> Note, Though a fear of reverence
in our converse with Heaven is pleasing to Christ, yet a fear of
amazement is not so, but must be striven against. Christ said,
<i>Arise.</i> Note, It is Christ by his word, and the power of his
grace going along with it, that raises up good men from their
dejections, and silences their fears; and none but Christ can do
it; <i>Arise, be not afraid.</i> Note, causeless fears would soon
vanish, if we would not yield to them, and lie down under them, but
get up, and do what we can against them. Considering what they had
seen and heard, they had more reason to rejoice than to fear, and
yet, it seems, they needed this caution. Note, Through the
infirmity of the flesh, we often frighten ourselves with that
wherewith we should encourage ourselves. Observe, After they had an
express command from heaven to hear Christ, the first word they had
from him was, <i>Be not afraid,</i> hear that. Note, Christ's
errand into the world was to give comfort to good people, that,
being delivered out of the hands of their enemies, they might
<i>serve God without fear,</i> <scripRef id="Matt.xviii-p39.2" osisRef="Bible:Luke.1.74-Luke.1.75" parsed="|Luke|1|74|1|75" passage="Lu 1:74,75">Luke
i. 74, 75</scripRef>.</p>
<p class="indent" id="Matt.xviii-p40">VII. The disappearing of the vision
(<scripRef id="Matt.xviii-p40.1" osisRef="Bible:Matt.17.8" parsed="|Matt|17|8|0|0" passage="Mt 17:8"><i>v.</i> 8</scripRef>); <i>They</i>
lift up themselves, and then <i>lift up their eyes,</i> and <i>saw
no man, save Jesus only.</i> Moses and Elias were gone, the rays of
Christ's glory were laid aside, or veiled again. They hoped this
had been the day of Christ's entrance into his kingdom, and his
public appearance in that external splendour which they dreamed of;
but see how they are disappointed. Note, It is not wisdom to raise
our expectations high in this world, for the most valuable of our
glories and joys here are vanishing, even those of near communion
with God are so, not a continual feast, but a running banquet. If
sometimes we are favoured with special manifestations of divine
grace, glimpses and pledges of future glory, yet they are withdrawn
presently; two heavens are too much for those to expect that never
deserve one. Now <i>they saw no man, save Jesus only.</i> Note,
Christ will tarry with us when Moses and Elias are gone. The
<i>prophets do not live for ever</i> (<scripRef id="Matt.xviii-p40.2" osisRef="Bible:Zech.1.5" parsed="|Zech|1|5|0|0" passage="Zec 1:5">Zec. i. 5</scripRef>), and we see the period of our
ministers' conversation; but <i>Jesus Christ is the same yesterday,
to-day, and for ever,</i> <scripRef id="Matt.xviii-p40.3" osisRef="Bible:Heb.13.7-Heb.13.8" parsed="|Heb|13|7|13|8" passage="Heb 13:7,8">Heb. xiii.
7, 8</scripRef>.</p>
<p class="indent" id="Matt.xviii-p41">VIII. The discourse between Christ and his
disciples as they came down from the mountain, <scripRef id="Matt.xviii-p41.1" osisRef="Bible:Matt.17.9-Matt.17.13" parsed="|Matt|17|9|17|13" passage="Mt 17:9-13"><i>v.</i> 9-13</scripRef>.</p>
<p class="indent" id="Matt.xviii-p42">Observe, 1. <i>They came down from the
mountain.</i> Note, We must come down from the holy mountains,
where we have communion with God, and complacency in that
communion, and of which we are saying. <i>It is good to be
here;</i> even there we have no continuing city. Blessed be God,
there is a mountain of glory and joy before us, whence we shall
never come down. But observe, When the disciples came down, Jesus
came with them. Note, When we return to the world again after an
ordinance, it must be our care to take Christ with us, and then it
may be our comfort that he is with us.</p>
<p class="indent" id="Matt.xviii-p43">2. As they came down, they talked of
Christ. Note, When we are returning from holy ordinance, it is good
to entertain ourselves and one another with discourse suitable to
the work we have been about. That communication which is good to
the use of edifying is then in a special manner seasonable; as, on
the contrary, that which is corrupt, is worse then than at another
time.</p>
<p class="indent" id="Matt.xviii-p44">Here is, (1.) The charge that Christ gave
the disciples to keep the vision very private for the present
(<scripRef id="Matt.xviii-p44.1" osisRef="Bible:Matt.17.9" parsed="|Matt|17|9|0|0" passage="Mt 17:9"><i>v.</i> 9</scripRef>); <i>Tell it to
no man till the Son of man is risen.</i> If they had proclaimed it,
the credibility of it would have been shocked by his sufferings,
which were now hastening on. But let the publication of it be
adjourned till after his resurrection, and then that and his
subsequent glory will be a great confirmation of it. Note, Christ
observed a method in the manifestation of himself; he would have
his works put together, mutually to explain and illustrate each
other, that they might appear in their full strength and convincing
evidence. Every thing is beautiful in its season. Christ's
resurrection was properly the beginning of the gospel state and
kingdom, to which all before was but preparatory and by way of
preface; and therefore, though this was transacted before, it must
not be produced as evidence till then (and then it appears to have
been much insisted on by <scripRef id="Matt.xviii-p44.2" osisRef="Bible:2Pet.1.16-2Pet.1.18" parsed="|2Pet|1|16|1|18" passage="2Pe 1:16-18">2 Pet. i.
16-18</scripRef>), when the religion it was designed for the
confirmation of was brought to its full consistence and maturity.
Christ's time is the best and fittest for the manifesting of
himself and must be attended to by us.</p>
<p class="indent" id="Matt.xviii-p45">(2.) An objection which the disciples made
against something Christ had said (<scripRef id="Matt.xviii-p45.1" osisRef="Bible:Matt.17.10" parsed="|Matt|17|10|0|0" passage="Mt 17:10"><i>v.</i> 10</scripRef>); "<i>Why then say the scribes
that Elias must first come?</i> If Elias make so short a stay, and
is gone so suddenly, and we must say nothing of him; why have we
been taught out of the law to expect his public appearance in the
world immediately before the setting up of the Messiah's kingdom?
Must the coming of Elias be a secret, which every body looks for?"
or thus; "If the resurrection of the Messiah, and with it the
beginning of his kingdom, be at hand, what becomes of that glorious
preface and introduction to it, which we expect in the coming of
Elias?" The scribes, who were the public expositors of the law,
said this according to the scripture (<scripRef id="Matt.xviii-p45.2" osisRef="Bible:Mal.4.5" parsed="|Mal|4|5|0|0" passage="Mal 4:5">Mal. iv. 5</scripRef>); <i>Behold I send you Elijah the
prophet.</i> The disciples spoke the common language of the Jews,
who made that the saying of the scribes which was the saying of the
scripture, whereas of that which ministers speak to us according to
the word of God, we should say, "<i>God</i> speaks to us, not the
<i>ministers;</i>" for we must not receive it <i>as the word of
men,</i> <scripRef id="Matt.xviii-p45.3" osisRef="Bible:1Thess.2.13" parsed="|1Thess|2|13|0|0" passage="1Th 2:13">1 Thess. ii. 13</scripRef>.
Observe, When the disciples could not reconcile what Christ said
with what they had heard out of the Old Testament, they desired him
to explain it to them. Note, When we are puzzled with scripture
difficulties, we must apply ourselves to Christ by prayer for his
Spirit to open our understandings and to lead us into all
truth.</p>
<p class="indent" id="Matt.xviii-p46">(3.) The solving of this objection. <i>Ask,
and it shall be given,</i> ask instruction, and it shall be
given.</p>
<p class="indent" id="Matt.xviii-p47">[1.] Christ allows the prediction
(<scripRef id="Matt.xviii-p47.1" osisRef="Bible:Matt.17.11" parsed="|Matt|17|11|0|0" passage="Mt 17:11"><i>v.</i> 11</scripRef>); "<i>Elias
truly shall first come, and restore all things;</i> so far you are
in the right." Christ did not come to alter or invalidate any thing
foretold in the Old Testament. Note, Corrupt and mistaken glosses
may be sufficiently rejected and exploded, without diminishing or
derogating from the authority or dignity of the sacred text.
New-Testament prophecies are true and good, and are to be received
and improved, though some hot foolish men may have misinterpreted
them and drawn wrong inferences from them. He shall come, and
restore all things; not restore them to their former state (John
Baptist went not about to do that), but he shall accomplish all
things (so it may be read), all things that were written of him,
all the predictions of the coming of Elias. John Baptist came to
restore things spiritually, to revive the decays of religion, to
<i>turn the hearts of the fathers to the children;</i> which means
the same with this, <i>he shall restore all things.</i> John
preached repentance, and that restores all things.</p>
<p class="indent" id="Matt.xviii-p48">[2.] He asserts the accomplishment. The
scribes say true, that <i>Elias is come,</i> <scripRef id="Matt.xviii-p48.1" osisRef="Bible:Matt.17.12" parsed="|Matt|17|12|0|0" passage="Mt 17:12"><i>v.</i> 12</scripRef>. Note, God's promises are often
fulfilled, and men perceive it not, but enquire, <i>Where is the
promise?</i> when it is already performed. <i>Elias is come, and
they knew him not;</i> they knew him not to be the Elias promised,
the forerunner of the Messiah. The scribes busied themselves in
criticizing upon the scripture, but understood not by the signs of
the times the fulfilling of the scripture. Note, It is easier to
explain the word of God than to apply it and make a right use of
it. But it is no wonder that the morning star was not observed,
when he who is the Sun itself, was <i>in the world, and the world
knew him not.</i></p>
<p class="indent" id="Matt.xviii-p49">Because they knew him not, <i>they have
done to him whatsoever they listed;</i> if they had known, they
would not have crucified Christ, or beheaded John, <scripRef id="Matt.xviii-p49.1" osisRef="Bible:1Cor.2.8" parsed="|1Cor|2|8|0|0" passage="1Co 2:8">1 Cor. ii. 8</scripRef>. They ridiculed John,
persecuted him, and at last put him to death; which was Herod's
doing, but is here charged upon the whole generation of unbelieving
Jews, and particularly the scribes, who, though they could not
prosecute John themselves, were pleased with what Herod did. He
adds, <i>Likewise also shall the Son of man suffer of them.</i>
Marvel not that Elias should be abused and killed by those who
pretended, with a great deal of reverence, to expect him, when the
Messiah himself will be in like manner treated. Note, The
sufferings of Christ took off the strangeness of all other
sufferings (<scripRef id="Matt.xviii-p49.2" osisRef="Bible:John.15.18" parsed="|John|15|18|0|0" passage="Joh 15:18">John xv. 18</scripRef>);
when they had imbrued their hands in the blood of John Baptist,
they were ready to do the like to Christ. Note, As men deal with
Christ's servants, so they would deal with him himself; and they
that are drunk with the blood of the martyrs still cry, <i>Give,
give,</i> <scripRef id="Matt.xviii-p49.3" osisRef="Bible:Acts.12.1-Acts.12.3" parsed="|Acts|12|1|12|3" passage="Ac 12:1-3">Acts xii.
1-3</scripRef>.</p>
<p class="indent" id="Matt.xviii-p50">(4.) The disciples' satisfaction in
Christ's reply to their objection (<scripRef id="Matt.xviii-p50.1" osisRef="Bible:Matt.17.13" parsed="|Matt|17|13|0|0" passage="Mt 17:13"><i>v.</i> 13</scripRef>); <i>They understood that he
spake unto them of John the Baptist.</i> He did not name John, but
gives them such a description of him as would put them in mind of
what he had said to them formerly concerning him; <i>This is
Elias.</i> This is a profitable way of teaching; it engages the
learners' own thoughts, and makes them, if not their own teachers,
yet their own remembrancers; and thus knowledge becomes easy to him
that understands. When we diligently use the means of knowledge,
how strangely are mists scattered and mistakes rectified!</p>
</div><scripCom id="Matt.xviii-p50.2" osisRef="Bible:Matt.17.14-Matt.17.21" parsed="|Matt|17|14|17|21" passage="Mt 17:14-21" type="Commentary"/><div class="Commentary" id="Bible:Matt.17.14-Matt.17.21">
<h4 id="Matt.xviii-p50.3">The Expulsion of a Demon.</h4>
<p class="passage" id="Matt.xviii-p51">14 And when they were come to the multitude,
there came to him a <i>certain</i> man, kneeling down to him, and
saying,   15 Lord, have mercy on my son: for he is lunatic,
and sore vexed: for ofttimes he falleth into the fire, and oft into
the water.   16 And I brought him to thy disciples, and they
could not cure him.   17 Then Jesus answered and said, O
faithless and perverse generation, how long shall I be with you?
how long shall I suffer you? bring him hither to me.   18 And
Jesus rebuked the devil; and he departed out of him: and the child
was cured from that very hour.   19 Then came the disciples to
Jesus apart, and said, Why could not we cast him out?   20 And
Jesus said unto them, Because of your unbelief: for verily I say
unto you, If ye have faith as a grain of mustard seed, ye shall say
unto this mountain, Remove hence to yonder place; and it shall
remove; and nothing shall be impossible unto you.   21 Howbeit
this kind goeth not out but by prayer and fasting.</p>
<p class="indent" id="Matt.xviii-p52">We have here the miraculous cure of a child
that was lunatic and vexed with a devil. Observe,</p>
<p class="indent" id="Matt.xviii-p53">I. A melancholy representation of the case
of this child, made to Christ by the afflicted father. This was
immediately upon his coming down from the mountain where he was
transfigured. Note, Christ's glories do not make him unmindful of
us and of our wants and miseries. Christ, when he came down from
the mount, where had conversation with Moses and Elias, did not
take state upon him, but was as easy of access, as ready to poor
beggars, and as familiar with the multitude, as ever he used to be.
This poor man's address was very importunate; he came kneeling to
Christ. Note, Sense of misery will bring people to their knees.
Those who see their need of Christ will be earnest, will be in good
earnest, in their applications to him; and he delights to be thus
wrestled with.</p>
<p class="indent" id="Matt.xviii-p54">Two things the father of the child
complains of.</p>
<p class="indent" id="Matt.xviii-p55">1. The distress of his child (<scripRef id="Matt.xviii-p55.1" osisRef="Bible:Matt.17.15" parsed="|Matt|17|15|0|0" passage="Mt 17:15"><i>v.</i> 15</scripRef>); <i>Lord have mercy on
my son.</i> The affliction of the children cannot but affect the
tender parents, for they are pieces of themselves. And the case of
afflicted children should be presented to God by faithful and
fervent prayer. This child's distemper, probably, disabled him to
pray for himself. Note, Parents are doubly concerned to pray for
their children, not only that are weak and cannot, but much more
that are wicked and will not, pray for themselves. Now, (1.). The
nature of this child's disease was very sad; <i>He was lunatic and
sore vexed.</i> A lunatic is properly one whose distemper lies in
the brain, and returns with the change of the moon. The devil, by
the divine permission, either caused this distemper, or at least
concurred with it, to heighten and aggravate it. The child had the
falling-sickness, and the hand of Satan was in it; by it he
tormented then, and made it much more grievous than ordinarily it
is. Those whom Satan got possession of, he afflicted by those
diseases of the body which do most affect the mind; for it is the
soul that he aims to do mischief to. The father, in his complain,
saith, <i>He is lunatic,</i> taking notice of the effect; but
Christ, in the cure, rebuked the devil, and so struck at the cause.
Thus he doth in spiritual cures. (2.) The effects of the disease
were very deplorable; <i>He oft falls into the fire, and into the
water.</i> If the force of the disease made him to fall, the malice
of the devil made him to fall into the fire or water; so
mischievous is he where he gains possession and power in any soul.
He <i>seeks to devour,</i> <scripRef id="Matt.xviii-p55.2" osisRef="Bible:1Pet.5.8" parsed="|1Pet|5|8|0|0" passage="1Pe 5:8">1 Pet. v.
8</scripRef>.</p>
<p class="indent" id="Matt.xviii-p56">2. The disappointment of his expectation
from the disciples (<scripRef id="Matt.xviii-p56.1" osisRef="Bible:Matt.17.16" parsed="|Matt|17|16|0|0" passage="Mt 17:16"><i>v.</i>
16</scripRef>); <i>I brought him to thy disciples, and they could
not cured him.</i> Christ gave his disciples power to cast out
devils (<scripRef id="Matt.xviii-p56.2" osisRef="Bible:Matt.10.1 Bible:Matt.10.8" parsed="|Matt|10|1|0|0;|Matt|10|8|0|0" passage="Mt 10:1,8"><i>ch.</i> x. 1,
8</scripRef>), and therein they were successful (<scripRef id="Matt.xviii-p56.3" osisRef="Bible:Luke.10.17" parsed="|Luke|10|17|0|0" passage="Lu 10:17">Luke x. 17</scripRef>); yet at this time they failed in
the operation, though there were nine of them together, and before
a great multitude. Christ permitted this, (1.) To keep them humble,
and to show their dependence upon him, that without him they could
do nothing. (2.) To glorify himself and his own power. It is for
the honour of Christ to come in with help at a dead-lift, when
other helpers cannot help. Elisha's staff in Gehazi's hand will not
raise the child: he must come himself. Note, There are some special
favours which Christ reserves the bestowment of to himself; and
sometimes he keeps the cistern empty; that he may bring us to
himself, the Fountain. But the failures of instruments shall not
hinder the operations of his grace, which will work, if not
<i>by</i> them, yet <i>without</i> them.</p>
<p class="indent" id="Matt.xviii-p57">II. The rebukes that Christ gave to the
people first, and then to the devil.</p>
<p class="indent" id="Matt.xviii-p58">1. He chid those about him (<scripRef id="Matt.xviii-p58.1" osisRef="Bible:Matt.17.17" parsed="|Matt|17|17|0|0" passage="Mt 17:17"><i>v.</i> 17</scripRef>); <i>O faithless and
perverse generation!</i> This is not spoken to the disciples, but
to the people, and perhaps especially to the scribes, who are
mentioned in <scripRef id="Matt.xviii-p58.2" osisRef="Bible:Mark.9.14" parsed="|Mark|9|14|0|0" passage="Mk 9:14">Mark ix. 14</scripRef>,
and who, as it should seem, insulted over the disciples, because
they had now met with a case that was too hard for them. Christ
himself could not do many mighty works among a people in whom
unbelief reigned. It was here owing to the faithlessness of this
generation, that they could not obtain those blessings from God,
which otherwise they might have had; as it was owing to the
weakness of the disciples' faith, that they could not do those
works for God, which otherwise they might have done. They were
faithless and perverse. Note, Those that are faithless will be
perverse; and perverseness is sin in its worst colours. Faith is
compliance with God, unbelief is opposition and contradiction to
God. Israel of old was perverse, because faithless (<scripRef id="Matt.xviii-p58.3" osisRef="Bible:Ps.95.9" parsed="|Ps|95|9|0|0" passage="Ps 95:9">Ps. xcv. 9</scripRef>), forward, for in them is
no faith, <scripRef id="Matt.xviii-p58.4" osisRef="Bible:Deut.32.20" parsed="|Deut|32|20|0|0" passage="De 32:20">Deut. xxxii.
20</scripRef>.</p>
<p class="indent" id="Matt.xviii-p59">Two things he upbraids them with. (1.) His
presence with them so long; "<i>How long shall I be with you?</i>
Will you always need my bodily presence, and never come to such
maturity as to be fit to be left, the people to the conduct of the
disciples, and the disciples to the conduct of the Spirit and of
their commission? Must the child be always carried, and will it
never learn to go alone?" (2.) His patience with them so long;
<i>How long shall I suffer you?</i> Note, [1.] The faithlessness
and perverseness of those who enjoy the means of grace are a great
grief to the Lord Jesus. Thus did he suffer the manners of Israel
of old, <scripRef id="Matt.xviii-p59.1" osisRef="Bible:Acts.13.18" parsed="|Acts|13|18|0|0" passage="Ac 13:18">Acts xiii. 18</scripRef>. [2.]
The longer Christ has borne with a perverse and faithless people,
the more he is displeased with their perverseness and unbelief; and
he is God, and not man, else he would not suffer so long, nor bear
so much, as he doth.</p>
<p class="indent" id="Matt.xviii-p60">2. He cured the child, and set him
to-rights again. He called, <i>Bring him hither to me.</i> Though
the people were perverse, and Christ was provoked, yet care was
taken of the child. Note, Though Christ may be angry, he is never
unkind, nor doth he, in the greatest of his displeasure, shut up
the bowels of his compassion from the miserable; <i>Bring him to
me.</i> Note, When all other helps and succours fail, we are
welcome to Christ, and may be confident in him and in his power and
goodness.</p>
<p class="indent" id="Matt.xviii-p61">See here an emblem of Christ's undertaking
as our Redeemer.</p>
<p class="indent" id="Matt.xviii-p62">(1.) He breaks the power of Satan
(<scripRef id="Matt.xviii-p62.1" osisRef="Bible:Matt.17.18" parsed="|Matt|17|18|0|0" passage="Mt 17:18"><i>v.</i> 18</scripRef>); <i>Jesus
rebuked the devil,</i> as one having authority, who could back with
force his word of command. Note, Christ's victories over Satan are
obtained by the power of his word, the sword that comes out of his
mouth, <scripRef id="Matt.xviii-p62.2" osisRef="Bible:Rev.19.21" parsed="|Rev|19|21|0|0" passage="Re 19:21">Rev. xix. 21</scripRef>. Satan
cannot stand before the rebukes of Christ, though his possession
has been ever so long. It is comfortable to those who are wrestling
with principalities and powers, that Christ hath spoiled them,
<scripRef id="Matt.xviii-p62.3" osisRef="Bible:Col.2.15" parsed="|Col|2|15|0|0" passage="Col 2:15">Colos. ii. 15</scripRef>. The lion of
the tribe of Judah will be too hard for the roaring lion that seeks
to devour.</p>
<p class="indent" id="Matt.xviii-p63">(2.) He redresses the grievances of the
children of men; <i>The child was cured from that very hour.</i> It
was an immediate cure, and a perfect one. This is an encouragement
to parents to bring their children to Christ, whose souls are under
Satan's power; he is able to heal them, and as willing as he is
able. Not only bring them to Christ by prayer, but bring them to
the word of Christ, the ordinary means by which Satan's strongholds
are demolished in the soul. Christ's rebukes, brought home to the
heart, will ruin Satan's power there.</p>
<p class="indent" id="Matt.xviii-p64">III. Christ's discourse with his disciples
hereupon.</p>
<p class="indent" id="Matt.xviii-p65">1. They ask the reason why they could not
cast out the devil at this time (<scripRef id="Matt.xviii-p65.1" osisRef="Bible:Matt.17.19" parsed="|Matt|17|19|0|0" passage="Mt 17:19"><i>v.</i> 19</scripRef>); <i>They came to Jesus
apart.</i> Note, Ministers, who are to deal for Christ in public,
have need to keep up a private communion with him, that they may in
secret, where no eye sees, bewail their weakness and straitness,
their follies and infirmities, in their public performances, and
enquire into the cause of them. We should make use of the liberty
of access we have to Jesus apart, where we may be free and
particular with him. Such questions as the disciples put to Christ,
we should put to ourselves, in communing with our own hearts upon
our beds; Why were we so dull and careless at such a time? Why came
we so much short in such a duty? That which is amiss may, when
found out, be amended.</p>
<p class="indent" id="Matt.xviii-p66">2. Christ gives them two reasons why they
failed.</p>
<p class="indent" id="Matt.xviii-p67">(1.) It was <i>because of their
unbelief,</i> <scripRef id="Matt.xviii-p67.1" osisRef="Bible:Matt.17.20" parsed="|Matt|17|20|0|0" passage="Mt 17:20"><i>v.</i> 20</scripRef>.
When he spake to the father of the child and to the people, he
charged it upon their unbelief; when he spake to his disciples, he
charged it upon theirs; for the truth was, there were faults on
both sides; but we are more concerned to hear of our own faults
than of other people's, and to impute what is amiss to ourselves
than to others. When the preaching of the word seems not to be so
successful as sometimes it has been, the people are apt to lay all
the fault upon the ministers, and the ministers upon the people;
whereas, it is more becoming for each to own his own faultiness,
and to say, "It is owing to me." Ministers, in reproving, must
learn thus to give to each his portion of the word; and to take
people off from judging others, by teaching all to judge
themselves; <i>It is because of your unbelief.</i> Though they had
faith, yet that faith was weak and ineffectual. Note, [1.] As far
as faith falls short of its due strength, vigour, and activity, it
may truly be said, "There is unbelief." Many are chargeable with
unbelief, who yet are not to be called <i>unbelievers.</i> [2.] It
is because of our unbelief, that we bring so little to pass in
religion, and so often miscarry, and come short, in that which is
good.</p>
<p class="indent" id="Matt.xviii-p68">Our Lord Jesus takes this occasion to show
them the power of faith, that they might not be defective in that,
another time, as they were now; <i>If ye have faith as a grain of
mustard-seed,</i> ye shall do wonders, <scripRef id="Matt.xviii-p68.1" osisRef="Bible:Matt.17.20" parsed="|Matt|17|20|0|0" passage="Mt 17:20"><i>v.</i> 20</scripRef>. Some make the comparison to
refer to the quality of the mustard-seed, which is, when bruised,
sharp and penetrating; "If you have an active growing faith, not
dead, flat, or insipid, you will not be baffled thus." But it
rather refers to the quantity; "If you had but a grain of true
faith, though so little that it were like that which is the least
of all seeds, you would do wonders." Faith in general is a firm
assent to, a compliance with, and a confidence in, all divine
revelation. The faith here required, is that which had for its
object that particular revelation by which Christ gave his
disciples power to work miracles in his name, for the confirmation
of the doctrine they preached. It was a faith in this revelation
that they were defective in; either doubting the validity of their
commission, or fearing that it expired with their first mission,
and was not to continue when they were returning to their Master;
or that it was some way or other forfeited or withdrawn. Perhaps
their Master's absence with the three chief of his disciples, with
a charge to the rest not to follow them, might occasion some doubts
concerning their power, or rather the power of the Lord with them,
to do this; however, there were not, at present, such a strong
actual dependence upon, and confidence in, the promise of Christ's
presence with them, as there should have been. It is good for us to
be diffident of ourselves and of our own strength; but it is
displeasing to Christ, when we distrust any power derived from him
or granted by him.</p>
<p class="indent" id="Matt.xviii-p69">If ye have ever so little of this faith in
sincerity, if ye truly rely upon the powers committed to you, <i>ye
shall say to this mountain, Remove.</i> This is a proverbial
expression, denoting that which follows, and no more, <i>Nothing
shall be impossible to you.</i> They had a full commission, among
other things, to cast out devils without exception; but, this devil
being more than ordinarily malicious and inveterate, they
distrusted the power they had received, and so failed. To convince
them of this, Christ shows them what they might have done. Note, An
active faith can remove mountains, not of itself, but in the virtue
of a divine power engaged by a divine promise, both which faith
fastens upon.</p>
<p class="indent" id="Matt.xviii-p70">(2.) Because there was something in the
kind of the malady, which rendered the cure more than ordinarily
difficult (<scripRef id="Matt.xviii-p70.1" osisRef="Bible:Matt.17.21" parsed="|Matt|17|21|0|0" passage="Mt 17:21"><i>v.</i> 21</scripRef>);
"<i>This kind goes not out but by prayer and fasting.</i> This
possession, which works by a falling-sickness, or this kind of
devils that are thus furious, is not cast out ordinarily but by
great acts of devotion, and wherein ye were defective." Note, [1.]
Though the adversaries we wrestle, be all principalities and
powers, yet some are stronger than others, and their power more
hardly broken. [2.] The extraordinary power of Satan must not
discourage our faith, but quicken us to a greater intenseness in
the acting of it, and more earnestness in praying to God for the
increase of it; so some understand it here; "This kind of faith
(which removeth mountains) doth not proceed, is not obtained, from
God, nor is it carried up to its full growth, nor drawn out into
act and exercise, but by earnest prayer." [3.] Fasting and prayer
are proper means for the bringing down of Satan's power against us,
and the fetching in of divine power to our assistance. Fasting is
of use to put an edge upon prayer; it is an evidence and instance
of humiliation which is necessary in prayer, and is a means of
mortifying some corrupt habits, and of disposing the body to serve
the soul in prayer. When the devil's interest in the soul is
confirmed by the temper and constitution of the body, fasting must
be joined with prayer, to keep under the body.</p>
</div><scripCom id="Matt.xviii-p70.2" osisRef="Bible:Matt.17.22-Matt.17.23" parsed="|Matt|17|22|17|23" passage="Mt 17:22-23" type="Commentary"/><div class="Commentary" id="Bible:Matt.17.22-Matt.17.23">
<h4 id="Matt.xviii-p70.3">Christ's Sufferings
Foretold.</h4>
<p class="passage" id="Matt.xviii-p71">22 And while they abode in Galilee, Jesus said
unto them, The Son of man shall be betrayed into the hands of men:
  23 And they shall kill him, and the third day he shall be
raised again. And they were exceeding sorry.</p>
<p class="indent" id="Matt.xviii-p72">Christ here foretels his own sufferings; he
began to do it before (<scripRef id="Matt.xviii-p72.1" osisRef="Bible:Matt.16.21" parsed="|Matt|16|21|0|0" passage="Mt 16:21"><i>ch.</i> xvi.
21</scripRef>); and, finding that it was to his disciples a hard
saying, he saw it necessary to repeat it. There are some things
which <i>God speaketh once, yea twice, and yet man perceiveth it
not.</i> Observe here,</p>
<p class="indent" id="Matt.xviii-p73">1. What he foretold concerning
himself—that he should be betrayed and killed. He perfectly knew,
before, all things that should come to him, and yet undertook the
work of our redemption, which greatly commends his love; nay, his
clear foresight of them was a kind of ante-passion, had not his
love to man made all easy to him.</p>
<p class="indent" id="Matt.xviii-p74">(1.) He tells them that he should <i>be
betrayed into the hands of men.</i> He <i>shall be delivered up</i>
(so it might be read and understood of his Father's delivering him
up <i>by his determined counsel and fore-knowledge,</i> <scripRef id="Matt.xviii-p74.1" osisRef="Bible:Acts.2.23 Bible:Rom.8.32" parsed="|Acts|2|23|0|0;|Rom|8|32|0|0" passage="Ac 2:23,Ro 8:32">Acts ii. 23; Rom. viii. 32</scripRef>);
but as we render it, it refers to Judas's betraying him into the
hands of the priests, and their betraying him into the hands of the
Romans. He was <i>betrayed into the hands of men;</i> men to whom
he was allied by nature, and from whom therefore he might expect
pity and tenderness; men whom he had undertaken to save, and from
whom therefore he might expect honour and gratitude; yet these are
his persecutors and murderers.</p>
<p class="indent" id="Matt.xviii-p75">(2.) That <i>they should kill him;</i>
nothing less than that would satisfy their rage; it was his blood,
his precious blood, that they thirsted after. <i>This is the heir,
come, let us kill him.</i> Nothing less would satisfy God's
justice, and answer his undertaking; if he be a Sacrifice of
atonement, he must be killed; without blood no remission.</p>
<p class="indent" id="Matt.xviii-p76">(3.) That <i>he shall be raised again the
third day.</i> Still, when he spoke of his death, he gave a hint of
his resurrection, <i>the joy set before him,</i> in the prospect of
which <i>he endured the cross, and despised the shame.</i> This was
an encouragement, not only to him, but to his disciples; for if he
rise the third day, his absence from them will not be long, and his
return to them will be glorious.</p>
<p class="indent" id="Matt.xviii-p77">2. How the disciples received this; <i>They
were exceedingly sorry.</i> Herein appeared their love to their
Master's person, but with all their ignorance and mistake
concerning his undertaking. Peter indeed durst not say any thing
against it, as he had done before (<scripRef id="Matt.xviii-p77.1" osisRef="Bible:Matt.16.22" parsed="|Matt|16|22|0|0" passage="Mt 16:22"><i>ch.</i> xvi. 22</scripRef>), having then been
severely chidden for it; but he, and the rest of them, greatly
lamented it, as it would be their own loss, their Master's grief,
and the sin and ruin of them that did it.</p>
</div><scripCom id="Matt.xviii-p77.2" osisRef="Bible:Matt.17.24-Matt.17.27" parsed="|Matt|17|24|17|27" passage="Mt 17:24-27" type="Commentary"/><div class="Commentary" id="Bible:Matt.17.24-Matt.17.27">
<h4 id="Matt.xviii-p77.3">Our Lord's Payment of
Tribute.</h4>
<p class="passage" id="Matt.xviii-p78">24 And when they were come to Capernaum, they
that received tribute <i>money</i> came to Peter, and said, Doth
not your master pay tribute?   25 He saith, Yes. And when he
was come into the house, Jesus prevented him, saying, What thinkest
thou, Simon? of whom do the kings of the earth take custom or
tribute? of their own children, or of strangers?   26 Peter
saith unto him, Of strangers. Jesus saith unto him, Then are the
children free.   27 Notwithstanding, lest we should offend
them, go thou to the sea, and cast a hook, and take up the fish
that first cometh up; and when thou hast opened his mouth, thou
shalt find a piece of money: that take, and give unto them for me
and thee.</p>
<p class="indent" id="Matt.xviii-p79">We have here an account of Christ's paying
tribute.</p>
<p class="indent" id="Matt.xviii-p80">I. Observe how it was demanded, <scripRef id="Matt.xviii-p80.1" osisRef="Bible:Matt.17.24" parsed="|Matt|17|24|0|0" passage="Mt 17:24"><i>v.</i> 24</scripRef>. Christ was now at
Capernaum, his headquarters, where he mostly resided; he did not
keep from thence, to decline being called upon for his dues, but
rather came thither, to be ready to pay them.</p>
<p class="indent" id="Matt.xviii-p81">1. The tribute demanded was not any civil
payment to the Roman powers, that was strictly exacted by the
publicans, but the church-duties, the half shekel, about fifteen
pence, which were required from every person or the service of the
temple, and the defraying of the expenses of the worship there; it
is called <i>a ransom for the soul,</i> <scripRef id="Matt.xviii-p81.1" osisRef="Bible:Exod.30.12" parsed="|Exod|30|12|0|0" passage="Ex 30:12">Exod. xxx. 12</scripRef>, &amp;c. This was not so
strictly exacted now as sometimes it had been, especially not in
Galilee.</p>
<p class="indent" id="Matt.xviii-p82">2. The demand was very modest; the
collectors stood in such awe of Christ, because of his mighty
works, that they durst not speak to him about it, but applied
themselves to Peter, whose house was in Capernaum, and probably in
his house Christ lodged; he therefore was fittest to be spoken to
as the housekeeper, and they presumed he knew his Master's mind.
Their question is, <i>Doth not your master pay tribute?</i> Some
think that they sought an occasion against him, designing, if he
refused, to represent him as disaffected to the temple-service, and
his followers as lawless people, that would pay <i>neither toll,
tribute, nor custom,</i> <scripRef id="Matt.xviii-p82.1" osisRef="Bible:Ezra.4.13" parsed="|Ezra|4|13|0|0" passage="Ezr 4:13">Ezra iv.
13</scripRef>. It should rather seem, they asked this with respect,
intimating, that if he had any privilege to exempt him from this
payment, they would not insist upon it.</p>
<p class="indent" id="Matt.xviii-p83">Peter presently his word for his Master;
"<i>Yes,</i> certainly; my <i>Master pays tribute;</i> it is his
principle and practice; you need not fear moving it to him." (1.)
<i>He was made under the law</i> (<scripRef id="Matt.xviii-p83.1" osisRef="Bible:Gal.4.4" parsed="|Gal|4|4|0|0" passage="Ga 4:4">Gal.
iv. 4</scripRef>); therefore under this law he was paid for at
forty days old (<scripRef id="Matt.xviii-p83.2" osisRef="Bible:Luke.2.22" parsed="|Luke|2|22|0|0" passage="Lu 2:22">Luke ii.
22</scripRef>), and now he paid for himself, as one who, in his
state of humiliation, <i>had taken upon him the form of a
servant,</i> <scripRef id="Matt.xviii-p83.3" osisRef="Bible:Phil.2.7-Phil.2.8" parsed="|Phil|2|7|2|8" passage="Php 2:7,8">Phil. ii. 7,
8</scripRef>. (2.) <i>He was made sin for us,</i> and was <i>sent
forth in the likeness of sinful flesh,</i> <scripRef id="Matt.xviii-p83.4" osisRef="Bible:Rom.8.3" parsed="|Rom|8|3|0|0" passage="Ro 8:3">Rom. viii. 3</scripRef>. Now this tax paid to the temple
is called <i>an atonement for the soul,</i> <scripRef id="Matt.xviii-p83.5" osisRef="Bible:Exod.30.15" parsed="|Exod|30|15|0|0" passage="Ex 30:15">Exod. xxx. 15</scripRef>. Christ, that in every thing he
might <i>appear in the likeness of sinners,</i> paid it though he
had no sin to atone for. (3.) <i>Thus it became him to fulfil all
righteousness,</i> <scripRef id="Matt.xviii-p83.6" osisRef="Bible:Matt.3.15" parsed="|Matt|3|15|0|0" passage="Mt 3:15"><i>ch.</i> iii.
15</scripRef>. He did this to set an example, [1.] Of <i>rendering
to all their due, tribute to whom tribute is due,</i> <scripRef id="Matt.xviii-p83.7" osisRef="Bible:Rom.13.7" parsed="|Rom|13|7|0|0" passage="Ro 13:7">Rom. xiii. 7</scripRef>. The kingdom of Christ
not being of this world, the favourites and officers of it are so
far from having a power granted them, as such, to tax other
people's purses, that theirs are made liable to the powers that
are. [2.] Of contributing to the support of the public worship of
God in the places where we are. If we reap spiritual things, it is
fit that we should return carnal things. The temple was now made a
den of thieves, and the temple-worship a pretence for the
opposition which the chief priests gave to Christ and his doctrine;
and yet Christ paid this tribute. Note, Church-duties, legally
imposed, are to be paid, notwithstanding church-corruptions. We
must take care not to use <i>our liberty as a cloak of covetousness
or maliciousness,</i> <scripRef id="Matt.xviii-p83.8" osisRef="Bible:1Pet.2.16" parsed="|1Pet|2|16|0|0" passage="1Pe 2:16">1 Pet. ii.
16</scripRef>. If Christ pay tribute, who can pretend an
exemption?</p>
<p class="indent" id="Matt.xviii-p84">II. How it was disputed (<scripRef id="Matt.xviii-p84.1" osisRef="Bible:Matt.17.25" parsed="|Matt|17|25|0|0" passage="Mt 17:25"><i>v.</i> 25</scripRef>), not with the collectors
themselves, lest they should be irritated, but with Peter, that he
might be satisfied in the reason why Christ paid tribute, and might
not mistake about it. He brought the collectors into the house; but
Christ anticipated him, to give him a proof of his omniscience, and
that no thought can be withholden from him. The disciples of Christ
are never attacked without his knowledge.</p>
<p class="indent" id="Matt.xviii-p85">Now, 1. He appeals to the way of the kings
of the earth, which is, to take tribute of strangers, of the
subjects of their kingdom, or foreigners that deal with them, but
not of their own children that are of their families; there is such
a community of goods between parents and children, and a
joint-interest in what they have, that it would be absurd for the
parents to levy taxes upon the children, or demand any thing from
them; it is like one hand taxing the other.</p>
<p class="indent" id="Matt.xviii-p86">2. He applies this to himself; <i>Then are
the children free.</i> Christ is the Son of God, and Heir of all
things; the temple is his temple (<scripRef id="Matt.xviii-p86.1" osisRef="Bible:Mal.3.1" parsed="|Mal|3|1|0|0" passage="Mal 3:1">Mal.
iii. 1</scripRef>), his Father's house (<scripRef id="Matt.xviii-p86.2" osisRef="Bible:John.2.16" parsed="|John|2|16|0|0" passage="Joh 2:16">John ii. 16</scripRef>), in it <i>he is faithful as a
Son in his own house</i> (<scripRef id="Matt.xviii-p86.3" osisRef="Bible:Heb.3.6" parsed="|Heb|3|6|0|0" passage="Heb 3:6">Heb. iii.
6</scripRef>), and therefore not obliged to pay this tax for the
service of the temple. Thus Christ asserts his right, lest his
paying this tribute should be misimproved to the weakening of his
title as the Son of God, and the King of Israel, and should have
looked like a disowning of it himself. These immunities of the
children are to be extended no further than our Lord Jesus himself.
God's children are freed by grace and adoption from the slavery of
sin and Satan, but not from their subjection to civil magistrates
in civil things; here the law of Christ is express; <i>Let every
soul</i> (sanctified souls not excepted) <i>be subject to the
higher powers. Render to Cæsar the things that are Cæsar's.</i></p>
<p class="indent" id="Matt.xviii-p87">III. How it was paid, notwithstanding,
<scripRef id="Matt.xviii-p87.1" osisRef="Bible:Matt.17.27" parsed="|Matt|17|27|0|0" passage="Mt 17:27"><i>v.</i> 27</scripRef>.</p>
<p class="indent" id="Matt.xviii-p88">1. For what reason Christ waived his
privilege, and paid this tribute, though he was entitled to an
exemption—<i>Lest we should offend them.</i> Few knew, as Peter
did, that he was <i>the Son of God;</i> and it would have been a
diminution to the honour of that great truth, which was yet a
secret, to advance it now, to serve such a purpose as this.
Therefore Christ drops that argument, and considers, that if he
should refuse this payment, it would increase people's prejudice
against him and his doctrine, and alienate their affections from
him, and therefore he resolves to pay it. Note, Christian prudence
and humility teach us, in many cases, to recede from our right,
rather than give offence by insisting upon it. We must never
decline our duty for fear of giving offence (Christ's preaching and
miracles offended them, yet he went on with him, <scripRef id="Matt.xviii-p88.1" osisRef="Bible:Matt.15.12-Matt.15.13" parsed="|Matt|15|12|15|13" passage="Mt 15:12,13"><i>ch.</i> xv. 12, 13</scripRef>, better offend men
than God); but we must sometimes deny ourselves in that which is
our secular interest, rather than give offence; as Paul, <scripRef id="Matt.xviii-p88.2" osisRef="Bible:1Cor.8.13 Bible:Rom.14.13" parsed="|1Cor|8|13|0|0;|Rom|14|13|0|0" passage="1Co 8:13,Ro 14:13">1 Cor. viii. 13; Rom. xiv.
13</scripRef>.</p>
<p class="indent" id="Matt.xviii-p89">2. What course he took for the payment of
this tax; he furnished himself with money for it out of the mouth
of a fish (<scripRef id="Matt.xviii-p89.1" osisRef="Bible:Matt.17.27" parsed="|Matt|17|27|0|0" passage="Mt 17:27"><i>v.</i> 27</scripRef>),
wherein appears,</p>
<p class="indent" id="Matt.xviii-p90">(1.) The poverty of Christ; he had not
fifteen pence at command to pay his tax with, though he cured so
many that were diseased; it seems, he did all gratis; <i>for our
sakes he became poor,</i> <scripRef id="Matt.xviii-p90.1" osisRef="Bible:2Cor.8.9" parsed="|2Cor|8|9|0|0" passage="2Co 8:9">2 Cor. viii.
9</scripRef>. In his ordinary expenses, he lived upon alms
(<scripRef id="Matt.xviii-p90.2" osisRef="Bible:Luke.8.3" parsed="|Luke|8|3|0|0" passage="Lu 8:3">Luke viii. 3</scripRef>), and in
extraordinary ones, he lived upon miracles. He did not order Judas
to pay this out of the bag which he carried; that was for
subsistence, and he would not order that for his particular use,
which was intended for the benefit of the community.</p>
<p class="indent" id="Matt.xviii-p91">(2.) The power of Christ, in fetching money
out of a fish's mouth for this purpose. Whether his omnipotence put
it there, or his omniscience knew that it was there, it comes all
to one; it was an evidence of his divinity, and that he is Lord of
hosts. Those creatures that are most remote from man are at the
command of Christ, even the fishes of the sea are under his feet
(<scripRef id="Matt.xviii-p91.1" osisRef="Bible:Ps.8.5" parsed="|Ps|8|5|0|0" passage="Ps 8:5">Ps. viii. 5</scripRef>); and to
evidence his dominion in this lower world, and to accommodate
himself to his present state of humiliation, he chose to take it
out of a fish's mouth, when he could have taken it out of an
angel's hand. Now observe,</p>
<p class="indent" id="Matt.xviii-p92">[1.] Peter must catch the fish by angling.
Even in miracles he would use means to encourage industry and
endeavour. Peter has something to do, and it is in the way of his
own calling too; to teach us diligence in the employment we are
called <i>to,</i> and called <i>in.</i> Do we expect that Christ
should give to us? Let us be ready to work for him.</p>
<p class="indent" id="Matt.xviii-p93">[2.] The fish came up, with money in the
mouth of it, which represents to us the reward of obedience in
obedience. What work we do at Christ's command brings its own pay
along with it: <i>In</i> keeping God's commands, as well as
<i>after</i> keeping them, <i>there is great reward,</i> <scripRef id="Matt.xviii-p93.1" osisRef="Bible:Ps.19.11" parsed="|Ps|19|11|0|0" passage="Ps 19:11">Ps. xix. 11</scripRef>. Peter was made a fisher
of men, and those that he caught thus, came up; where the heart is
opened to entertain Christ's word, the hand is open to encourage
his ministers.</p>
<p class="indent" id="Matt.xviii-p94">[3.] The piece of money was just enough to
pay the tax for Christ and Peter. Thou shalt find <i>a stater,</i>
the value of a Jewish shekel, which would pay the poll-tax for two,
for it was half a shekel, <scripRef id="Matt.xviii-p94.1" osisRef="Bible:Exod.30.13" parsed="|Exod|30|13|0|0" passage="Ex 30:13">Exod. xxx.
13</scripRef>. Christ could as easily have commanded a bag of money
as a piece of money; but he would teach us not to covet
superfluities, but, having enough for our present occasions,
therewith to be content, and not to distrust God, though we live
but from hand to mouth. Christ made the fish his cash-keeper; and
why may not we make God's providence our storehouse and treasury?
If we have a competency for today, <i>let to-morrow take thought
for the things of itself.</i> Christ paid for himself and Peter,
because it is probable that here <i>he</i> only was assessed, and
of him it was at this time demanded; perhaps the rest had paid
already, or were to pay elsewhere. The papists make a great mystery
of Christ's paying for Peter, as if this made him the head and
representative of the whole church; whereas the payment of tribute
for him was rather a sign of subjection than of superiority. His
pretended successors pay no tribute, but exact it. Peter fished for
this money, and therefore part of it went for his use. Those that
are <i>workers together with Christ</i> in winning souls shall
shine with him. <i>Give it for thee and me.</i> What Christ paid
for himself was looked upon as a debt; what he paid for Peter was a
courtesy to him. Note, it is a desirable thing, if God so please,
to have wherewithal of this world's goods, not only to be just, but
to be kind; not only to be charitable to the poor, but obliging to
our friends. What is a great estate good for, but that it enables a
man to do so much the more good?</p>
<p class="indent" id="Matt.xviii-p95"><i>Lastly,</i> Observe, The evangelist
records here the orders Christ gave to Peter, the warrant; the
effect is not particularly mentioned, but taken for granted, and
justly; for, with Christ, saying and doing are the same thing.</p>
</div></div2>